The happines of a religious state diuided into three bookes. Written in Latin by Fa. Hierome Platus of the Societie of Iesus. And now translated into English.

How great the perfection of a Religious State is. CHAP. X.

SVPPOSING this great concourse of Vertues, whereof a Re∣ligious state is compacted, as a bodie of manie members, (as I haue shewed) it wil not be hard to coniecture, or rather it is apparent of itself, how great the perfection of this manner of life is. For Vertue being the onlie perfection of a nature, that is en∣dued with reason, the institute or course of life, wherein al vertues concurre in so eminent a degree, must needs be most perfect, most honourable, and most glorious, for a reasonable man to liue in. And this is that, which at this pre∣sent we wil take into our consideration; chiefly recording the sentences of ho∣lie Fathers concerning this point, least following our owne discours, we may be thought to flatter ourselues, and praise our owne trade.

2. S. Dionyse (one of the ancient Writers in the Catholick Church,* 1.1 and of greatest authoritie, next to the holie Scriptures) called the degree and Or∣der of a Bishop, a Perfecting degree, because it is ordayned for the perfecting of others; and the state of Monks (whereof he deliuereth manie great com∣mendations) he calleth a state of such as are perfect.* 1.2 Which our Diuines de∣claring in other tearmes, say, that the State of Monks aymeth at their owne perfection, the State of a Bishop at the perfecting of others. S. Basil in his Ser∣mons of the Institution of a Monke, hath this discours:

He that re∣nounced the world, must make account, and alwayes beare in minde, that he hath stepped a degree beyond the bounds of humane nature, and betaken himself to an Institute farre different from the course of the bodie, and consequently vndertaken to imitate the conuersation of Angels: For it is proper to the nature of Angels to be free from earthlie tyes, and hauing their eyes continually fixed vpon the face of GOD, not to be drawne to contemplate anie other beautie;

This is S. Basil's iudgement of this course of life,* 1.3 which els-where he calleth a Sublime and excellent manner of liuing.

* 1.43. S. H••erome in his Epistle to Hedibia speaketh thus: Wilt thou be perfect, and stand in the highest rank of promotion?

Doe that, which the Apostles did; Sel what thou hast, and giue it to the poore, and follow thy Sauiour; attend vpon the sole naked Crosse with sincere vertue. And in another of his Epistles to Demetrius:* 1.5 It is the heighth of an Aposto∣lical life and perfect Vertue, to sel al and deale it among the poore; and thus lightned and disburdened, to fly vp to heauen with Christ; though in this, euerie age and euerie person is left to his free wil and choice. He saith:* 1.6 If thou wilt be perfect; I doe not force you, I doe not command you; I propose the prize, I shew the rewards; it is yours to choose, whether you wil be crowned in the lists and combat. And yet more plainly and copiously writing to Iulianus: This I exhort thee vnto, if thou wilt be perfect; if thou ayme at the heighth of Apostolical dig∣nitie; if taking thy Crosse thou wilt follow Christ; if laying hand on the plough, thou looke not back; if placed in a high place at the feast, thou contemne thy old cloathes; and let goe the cloake of this world, to escape the Aegyptian Ladie. For Elias making haste to the heauenlie king∣domes, cannot go vp with his cloake, but letteth his vncleane gar∣ment fal to the world, that is vncleane. Thou wilt say: This is for men of Apostolical dignitie, and such as wil be perfect. Thou that art first in the world, why shoudst not thou be first in the house-hold of Christ? And a little after: If thou giue thy self to God, and perfect in Apostolical vertue begin to follow our Sauiour, then thou wilt perceaue, where thou wert, and how in the armie of Christ thou holdest the lowest place.

S. Hierome stileth the place, in which Iulianus then was when he wrote this Epistle to him, the lowest place, because he was stil in the world, a man not euil and vitious, but a good man, and among secular people, rare for his vertue and pietie, leading a single life, and being one, who (as S. Hierome writeth of him) mayntay∣ned whole companies of Monks, vpon the large possessions, which God had giuen him: And yet he doth not doubt to rank this man, that was so rich in good works,* 1.7 with the last in the armie of Christ.

4. S. Augustin speaketh to the same effect in manie places, but chiefly in the Booke, which he wrote of holie Virginitie, where he sayth thus: When the professours of perpetual Continencie, comparing themselues with married people, shal find, that (according to holie Scripture) they that mar∣tie are farre inferiour to themselues, both in the labour and in the hire belon∣ging to it; in their desire, and in the reward; let them instantly cal to mind that,* 1.8 which is written: The greater thou art, humble thyself the more in al things.

* 1.95. There is also an excellent Epistle of his extant, where he enlargeth himself very much in commendation of this kind of life; and among other things he sayth, that to leaue al, is a noble resolution; a more excellent perfection, then the only keeping the Commandments of God; finally that they, who entertayne this Counsel of Perfection, to sel al, and distribute it among the poore, to the end that easing their shoulders of the burthen of this world, they may be the freer to take vp the sweet yoake of our

Sauiour Christ vpon them, doe it out of a kind of generositie of a noble Spirit; and they that arriue not to this perfection, are the more infirme, and not thought fit for so glorious an enterprise; though, if they keepe the Commandments, and vse their wealth as if they had it not, they may be saued.

6. S. Gregorie particularly vpon those words of holie Iob:* 1.10 I haue despayred, now I wil no longer liue, hath this excellent saying:

There be some iust men, that ayme at heauenlie things; yet so, as not to breake with the hopes, which they haue in their earthlie substance; they reserue the inheritance, which God hath giuen them, to supply their necessities; they retayne the temporal honours and preferments which doe befal them; they couet not that which belongs to others; they vse their owne within compasse of Iustice and equitie. There be other iust men, that buckling themselues to the attaining of the heighth of Perfection, while they inwardly ayme at the highest, forsake al things which are without; they bereaue themselues of the things they did possesse; they depriue themselues of the glorie of worldlie preferments; they refuse the comfort of al outward things; and the nearer they approach in their mind to the inward ioyes, the more ab∣solutly doe they kil within themselues the life of corporal delight.

For to them S. Paul addresseth his words when he sayth:* 1.11 You are dead, and your life is hidden with Christ in God. And Truth itself in his owne words admonisheth vs, saying:* 1.12 If any wil come after me, let him deny himself. And againe: Vnlesse a man renounce al that he doth possesse, he cannot be my disciple.

7. Origen (an Authour much esteemed for his learning and antiqui∣tie) speaketh thus:* 1.13

If a man haue vowed himself to God; if he entangle not himself in secular businesses, to the end to please him to whom he hath engaged himself; if he be seuered and parted from the rest that liue carnally, and are tyed to worldlie affayres; not seeking the things which are vpon earth but those which are in heauen; such a man is deseruedly called ho∣lie. For while a man remayneth in worldlie companie, rolling vp and downe in the multitude of vnquiet people, not attending to God a∣lone, nor seuered from the vulgar;* 1.14 he cannot be holie. Thou ther∣f••re that hearest these things when the law of God is read, to whome the Word of God himself doth speake, saying: Be holie, because I, your Lord God, am holie: vnderstand with discretion what is sayd, that thou mayst be blessed, when thou hast performed it. This is that which is sayd vnto thee: Departe not only from euerie other man, but euen from thy brother, that walketh vnquietly; seuer thyself from earthlie dealings, from the concupiscence of the world; vow thyself to God, as the first-fallen calf; be holie and layd-aside for the vse of the Priests only, giuen ouer to their vse, as the first-begotten of euerie liuing creature; seuer & set thyself apart, as a holie viol-glasse, as holie censers to be vsed only in the Temple; and attending to the seruice of God, be holie and seuered within the temple of God, as the holie Vestments of the high Priest.

Finally the verdict of S. Bernard must not be forgotten,* 1.15 when speaking in commenda∣tion of a Religious State, he giues it a singular preheminence of a Spiritual

life (for so he speaketh) excelling al other kinds of humane conuersa∣tion; and making the professours and louers of it like Angels, and farre vnlike to men; and reformeth in man the image of God, conforming vs to Christ.

8. Moreouer we may vnderstand the perfection of a Religious vocation▪ by that the ancient Fathers doe vsually stile it,* 1.16 an Apostolical life and calling; which is to place it in the very top of al Sanctitie. For no man can doubt, but that the Apostles did excel in al Euangelical perfection, as being Christ's owne disciples, and Maisters of the whole world, and, as S. Paul speaketh,* 1.17 had the first fruits of Spirit, so abundantly, as the day of Pentecost doth witnes.* 1.18 Wherupon S. Bernard in a certain Sermon speaketh thus to his Brethren:

What is it thanks be to him, by whose grace al this is donne) what is it, that your life doth resemble the life of the Apostles? they forsook al; and assembled togeather in the Schoole of Christ, in his presence, drew waters in ioy of the fountaine of our Sauiour, drinking of the fountaine of life at the fountaine itself. Blessed are their eyes that beheld it. Haue not you also done somewhat the like, not in his presence, but in his absence; not at the word of his mouth, but vpon the word of his messengers? Maintayne this your prerogatiue, which they vpon sight and word of mouth, you by hearing and by message, haue belieued.

Behold, how he compareth a Religious State with that worthie act of the Apostles, and in a manner doth preferre it before them, in regard that,* 1.19 as our Sauiour sayd, they are more blessed, that haue not seene, and haue beleeued.

* 1.209. In an other place he doth yet more fully and more playnly compare this kind of life, not only with the Apostles, but with the Prophets, and the verie Angels. These are his words: You see, my Bretheren, what spirit you haue receaued; the spirit, which is of God, that you may know the things which God hath giuen you. We haue heard the degree of excel∣lencie, wherein the Apostles, and the Prophets, and the Angels are seated, and I make account we cannot ayme at anie higher thing. Ve∣rily me thinks, I find something of each of them in you, and something that is excellent.

For who wil not be bold to say, that this single life of yours, is a life celestial and Angelical? or that in the Resurrection, al the Elect shal be as you now are, as the Angels of God in heauen, who∣ly forbearing marriage? Preserue, my Brethren, this precious Iewel, preserue that sanctitie of life, which resembleth you to the Saints, and maketh you of the house-hold of God;* 1.21 holie Scripture saying, that In∣corruption maketh a man neare to God. You are that which you are, not by your owne desert, but by the grace of God, in regard of your chastitie and sanctimonie, Angels vpon earth, or rather Cittizens of Heauen, but yet a while vpon earth pilgrims. What shal we say of the guift of Prophecie? Truly it is a rare kind of prophecying,* 1.22 that which I see you giuen vnto, and an excellent studie to which I see you applied. What is that? that which the Apostle speaketh of, not to consider the things which are seene, but which are not seene. This certainly is to prophecie; To walk in spirit; to liue according to faith; to seeke the things which are about, not which are vpon earth; to forget the things which

are behind; to stretch to those which are before vs, is a great part of Prophecie. For how is our conuersation in heauen, but by the spirit of Prophecie? For so the Pro∣phets of-old were, as if they were not, among the men of their time; but by spirit and Prophetical commotion, transcending the dayes they liued in, they did reioyce to see the day of our Lord; they saw it and were glad in it. Let vs heare what profession the Apostles were of: Behold, we haue left al, and haue followed thee.* 1.23 If it be lawful to glorie, we haue glorie; but if we be wise, we wil haue care, that we haue it with God. For not our mightie hand, but our Lord hath done al these things. He that is powerful hath done great things to vs, so that our soule may worthily magnify our Lord. For it is by his great guift, that in so great measure we follow that great course and purpose, in which those great Apostles did glorie. Thus doth S. Bernard discourse in commendation of a Religious state, paralelling it in manie things with those three degrees of Perfection.

Let vs see how in some things he doth preferre it, which is a farre greater commendation. Perhaps, saith he, if I wil glorie also in this, I shal not be vnwise; for I shal speak the truth:

There be some here that haue left more then a boat and nets. And what is it, that the Apostles left al indeed but to follow our Sauiour, who was present with them? It is not for me to say what it is; we shal with more safetie heare our Sauiour himself saying: Be∣cause thou hast seene me, Thomas, thou hast belieued; blessed are they that haue not seene, and haue belieued. Perhaps also it is a more excellent kind of Prophecie, not to attend to anie temporal thing, nor to things that with time doe perish, but to those that are spiritual and Eternal. And the treasure of Chastitie is more illustrious in a vessel of earth, and vertue in some sort more laudable in flesh that is fraile and weake. When therefore we find in this bodie of ours an Ange∣lical conuersation, in our hart a Prophetical expectation, in both an Aposto∣lical perfection, what a masse of grace is there?

Thus spake S. Bernard; and I know not what can be said more to the honour and commendation of a Reli∣gious Institute.

10. But what do we stand heaping togeather the praises of men, when we haue the verdict of Truth it self from God's owne mouth? For of this State our Sauiour spake those words: If thou wilt be perfect, go and sel al that thou hast, and come follow me.* 1.24 Where it is to be considered what our Sauiour said; and to whome. He spake to a man that was not wicked and debauched, but honest and orderlie; for he had kept the commandments of God al his life-time he had done no man no wrong; and our Sauiour beholding him, did loue him. Who would not haue thought that this man was perfect, seing he had been so careful and diligent in fulfilling the law of God? and yet our Sauiour tels him: Thou wantest yet one thing; a thing so great and of so high a straine, that the man (though inuited by our Sauiour) had a horrour to climbe vp this one degree and step. Let vs see therefore in what this Perfection doth consist, which the man did want; If thou wilt be perfect, go and sel al. He therefore that selleth al, that is, he that forsaketh al and followeth the doctrine of Christ, is in a per∣fect state: he that hath not done this, though he haue done al other things, wanteth yet one thing. Wherefore a Religious life is the highest Perfection, by confession not only of learned and holie men, but of our Sauiour himself;

and for as much as concerneth the perfection of our owne soules, there is not a higher or more eminent State.

* 1.2511. If we consider the nature itself of Religion, we shal discouer more plainly the same Prerogatiue. For first, Religion is ranked among the Euangelical Counsels, and is one of the chief of them, or rather the chiefest and greatest among them. Which we may gather by the manner of our Sauiour's speach, when he wished the yong man to this course, saying: If thou wilt. For as then it was proposed to that yong man, so it is now proposed to euerie one vnder the same forme: If they wil. Now certainly a Counsel is farre more excellent then a Precept,* 1.26 for manie reasons. First in regard of the matter▪ The matter of a Pre∣cept is more easie, the matter of a Counsel more hard and difficult▪ The matter of a Precept is grounded vpon the same grounds that Nature leads vs to, the matter of a Counsel is aboue the straine of Nature; The matter of a Precept is alwayes good, of a Counsel better; because a Counsel includeth the Precept, and addeth some-what more aboue it. Moreouer Precepts be common to al, to the high and to the low, to the wise and to the simple; Counsels are not for al; yea they are for those only, that wil of their owne accord admit them. Precepts oblige people euen against their wil; Counsels are free and voluntarie, before a man hath willingly obliged himself vnto them. Pre∣cepts, if they be kept, deserue a reward; if they be neglected, bring pu∣nishment vpon vs; Counsels, if they be not vndertaken, bring no punish∣ment at al vpon vs; if they be vndertaken and kept, deserue a great re∣ward.

* 1.2712. Another thing, by which we may discouer the perfection of a Religious State, is the excellencie of the actions which flow from Religion; for they are not only aboue the strength of Nature, but doe so farre surpasse the bounds therof, as that they cannot be atchieued but by an extraordinarie abundant current of Grace. For to bridle our senses, to subiect our flesh to Chastitie, vtterly to kil our owne wil, to forgoe our freedome, to put our necks into a yoake of perpetual seruitude, to embrace Pouertie, to possesse nothing, to doe the basest offices in a house, to be readie at euerie beck of another man, and alwayes wholy to depend of another's wil in al things concerning vs: These and manie other things of the same nature, which are so inward to a Religious life that Religion cannot be without them, are no lesse repugnant to our cor∣rupted nature bending wholy to self-loue, then it is against the nature of a man's bodie, to fly in the ayre. For as the heauines of our bodie doth hinder that we cannot fly; so the heauines and corruption of our mind is opposit to al these things. What therefore is a Religious man but a perpetual Miracle vpon earth, & so manie Religious men,* 1.28 so manie Miracles? whereof S. Bernard also speaketh in this manner: What greater miracle can there be, then for so manie youths, so manie yong Gentlemen, so manie others whome heer I see to remaine as it were in an open prison without irons,* 1.29 held only by the feare of God, and to continue in so great affliction of Pennance, beyond the force of man, beyond nature, contrarie to their wonted custome, and breeding? I verily think, that your-selues doe see how manie miracles we might quickly finde, "if we would search particularly into euerie man's passage out of Aegypt,

his iourney in the desert; that is, his renouncing of the world, his en∣trance into the Monasterie, and his conuersation while he is there. What perfection therefore can be greater then the perfection of Religion, which is so miraculous?

13. Where we may obserue,* 1.30 that the Perfection of euerie thing is two-fold. For there is a Perfection, without which a thing is not perfect in his owne nature; as, if a man want bodie or soule; whereas if he haue both these, he is sayd to be perfect, for as much as concerneth the nature of man. There is another Perfection, which giues a kind of grace to a thing; and if it want it, though in nature it be compleat, it is stil sayd to be imperfect; as, if a man haue bodie and soule, but his bodie be crooked and deformed. In like manner the perfection of a Christian is two-fold; one is as it were essential, and consisteth in the ful obseruance of the Commandments; and this Perfection by itself alone, is but lame and imperfect; because it wan∣teth that grace and beautie, which the keeping of the Counsels may adde vnto it, as a degree of farre higher perfection; a perfection which no man, doubtles, can choose but loue and desire,* 1.31 if he doe behold it. For goodnes, and beautie, and order, is naturally so forcible, that we cannot but desire it, if we once cast the eyes of our minde or bodie vpon it; though in smal things there can be but smal shew of it. How forcible therefore must it needes be, when it appeares in things that are rare and excellent? For as we doe not only take pleasure in viewing a gardin (for example) that is neatly kept, and wel set-forth and furnished; or a house that is wel built and commodious, and such other things of greater bulck; but in a flower, and an apple, and in anie little thing that is curiously wrought, and hath anie workmanship in it, and finally in whatsoeuer we find anie expression of beautie and handsomnes, and in euerie one of these things, according to the seueral kinds and natures of them: Much more contentment, doubtles, must we needes take in anie thing, the more compleate and admirable the perfection of the thing is. Wherefore seing among al the things of this world, nothing can be better or of greater value, then one's Minde and Soule; the perfect ornament, and most compleat perfection therof must needes be the thing, which of al others is most beautiful and comelie in itself, and most to be desired. For if a man, that beholds attentiuely the beautie of a bodie, be necessa∣rily taken with the proportion that is betwixt one member and another, and with the conuenient temper of the coulour and complexion of it; the same temper, and proportion, and beautie being in the Mind farre more excellent, shal it not draw a man to the like contentment and ad∣miration? And if no man, in whose power it were to frame himself a bodie, would make it lame, imperfect, and deformed; what madnes is it, to choose a soule, that is crooked and imperfect? In al other things, we desire the best, and the most compleate. If we be to buy a horse, or to build a house, or to make a sute of clothes, or a payre of shoes, we should thinke ourselues fooles, if of purpose we should choose the worst, when we might haue better; and of things that are within

vs, we desire in al other things to be excellent; They that studie, desire to be excellent in learning; they that practise their weapon, content themselues with no meane skil in it; and in euerie handie-craft, though in itself the trade be base and seruil, yet euerie bodie desires to do it, after the best manner; because Perfection pleaseth in euerie thing, and euerie bodie doth ayme at it, and labour for it. If therefore in these little things, perfection doth so much please vs, the perfection of the mind must certainly in reason be farre more plea∣sing, as being farre more graceful and admirable, and specially the perfection, which vertue and good life doth worke in vs. Wherefore seing there cannot be found a subiect more noble then our minde, nor a more noble forme then sanctitie, and the compound of them both must consequently needes be the rarest and most Diuine that can be: Religion, which contayneth al this, must necessarily also be valued accordingly, and loued, and embraced, and sought for by al meanes possible.

Notes

• * 1.1

  S. Dion. Ecc. Hier. c. 5.
• * 1.2

  Caiet. 1 2. q. 189. a. 3, S. Basil. de Iust. mo∣nach. ser. 1.
• * 1.3

  Id. Ser. ••▪
• * 1.4

  S. Hiero. Ep. 1••0.
• * 1.5

  Id. Ep. 8.
• * 1.6

  Id. Ep. 34.
• * 1.7

  S. August. lib de 8. Virg. c. ••1.
• * 1.8

  Eccl. 3 20
• * 1.9

  Id. 89.
• * 1.10

  Iob. 7 16. S. Greg. 8. moral. c. 15.
• * 1.11

  Col. 3.3.
• * 1.12

  Luc. 9.32. Luc. 14.33.
• * 1.13

  Origen. Hom. 11. in Leuit.
• * 1.14

  Leuit 20.25. 2. Pet 1.16
• * 1.15

  S Bernard de pr••t. & discip.
• * 1.16

  Religion 〈◊〉〈◊〉 Aposto∣lical life.
• * 1.17

  Rom. 8.23.
• * 1.18

  S. Bernard de 4. deb.
• * 1.19

  Io. 20.29.
• * 1.20

  S. Bernard s••r. de al••••. & Ba••••••. Cord••••. Religion compared with the Prophets, Apostles, and An∣gels.
• * 1.21

  Sap 6 ••0.
• * 1.22

  A rare kind of Prophecie. 2. Cor. 4.••8. Col ••. Plul. ••.13
• * 1.23

  Matth. 19••
• * 1.24

  Matth. 19.21.
• * 1.25

  Religion the chiefest of the Euangeli∣cal Coun∣sels.
• * 1.26

  Precept and Coun∣sel com∣pared.
• * 1.27

  The actiōs of Religion aboue Na∣ture.
• * 1.28

  A Reli∣gious man a great miracle.
• * 1.29

  S. Bernard serm 1. de de••i••. Ecclesiae
• * 1.30

  Two kind•• of Per∣fection.
• * 1.31

  Religion much to be desired.